THEOSISJohn Chrysostom
"Give Him praise, O sun and moon; praise Him, all stars and light" (Psalm 148:3). Another translation (Symmachus) reads "the stars of light" (αστέρες φωτὸς). "Praise Him, O heavens of heavens, and the waters above the heavens; let them commend the name of the Lord: for He spoke, and they came into being; He commanded, and they were created" (Ps. 148:4-5). An additional translation (unknown translator, see Orig. Ex.) suggests "set them to dwell forever" (διαμένειν αιωνίως). "He has established them forever and ever, a command He has given – and it will not pass away" (Psalms 148:6).
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Why does the prophet briefly mention celestial beings and then swiftly shift focus to earthly creations, elaborating on them extensively? It is because such things were more apparent to the audience of that time, being visible and within sight. This is why Moses, in recounting the creation narrative, begins with the heavens and the earth and proceeds through the sun, moon, plants, animals, and culminates with humanity, saying nothing about the celestial beings above. By referring to "the heavens of the heavens," the prophet is emphasizing a singular heaven of heavens, as in Hebrew, the term often denotes the heavens in their fullness. Similarly, in another scripture, it is stated, "the heavens which are above the heavens belong to the Lord, but the earth He has given to mankind" (Psalms 113:24).
"And the water that is above the heavens." Moses conveyed that God created some waters below and established others above the firmament when He formed the sky within the depths and commanded the waters to remain above it. However, one might wonder how all these creations can praise God, lacking voice, tongue, soul, sense, or reason. There are two forms of praise: one through words, and the other through contemplative observation, with a third through actions and lifestyle. Just as humans can honor God not merely through spoken words but also in silence, as Christ instructs: "let your light shine before others, that they may see your good works and glorify your Father in heaven" (Matt. 5:16).
Moreover, there is praise through articulation, such as when Moses sang praises to God alongside Miriam, declaring, "I will sing unto the Lord, for He is highly exalted" (Ex. 15:1). Praise can also come from creation itself, as expressed by the Psalmist: "The heavens proclaim the glory of God, and the firmament reveals the work of His hands" (Ps. 18:2). Here, the creation glorifies Him through its inherent beauty, order, majesty, attributes, utility, and steadfastness. Thus, when the prophet calls for praise from "the Lord... angels..., powers..., heavens..., moon..., sun..., stars..., waters above the heavens," he signifies that each of these creations reflects the wisdom of their Creator, filled with remarkable wonders.
This sentiment resonates with what Moses succinctly states at the beginning: "And God saw all that He had made, and behold, it was very good" (Genesis 1:31) – exquisite enough to honor the Creator and inspire the observer to extol the Artisan. Therefore, the prophet refers to "praise" as the beauty of creation, which ultimately glorifies the Creator. Likewise, Paul affirms, "for the invisible attributes of God, His eternal power and divine nature" (Rom. 1:20). The Psalmist, having discussed the created world, directs attention toward the Creator, stating, "For He spoke, and they came into being; He commanded, and they were created. He has established them forever and ever; He issued a decree, and it will not pass away."
The beauty and wonder of creation are evident in their mere existence; that they have a Creator who is eternal, not self-existent, is clear from the words presented. If anyone questions this, let them learn that there exists a Creator, an Artisan, a Sustainer and a Guardian. The prophet alludes here to multiple insights – specifically, that God creates all things out of nothing, does so easily, and maintains His creation. The phrase "He said" implies effortless action, as Paul elucidates this by stating that God "gives life to the dead and calls into existence the things that do not exist" (Rom. 4:17). The prophet affirms God's continuing sustenance of creation by stating, "He has set them up forever and ever; He has commanded, and it will not pass away."
Notice how he highlights God's power, authority, and might through the terms "has appointed" and "has commanded," using human language to articulate divine action. Just as it is easy for you to speak or to give a command, so too is it for God to create the nonexistent and uphold the existing; in fact, it is even easier for Him. It is beyond comprehension how effortlessly He brought all things into existence. The remarkable truth is not just in His sustaining all but also in the unwavering laws of nature that endure across time. Consider how many centuries have elapsed without the destruction of any creation; the seas have not inundated the earth, nor has the sun scorched all that is visible, nor has the sky trembled, nor have the cycles of night and day been confused, nor have the seasons changed erratically. He has arranged each upper and lower creature with such precision that they adhere to the boundaries set from the beginning.
After addressing the higher, celestial creations, the prophet then directs his attention to the earth. Just as he initially approached the heavens, he now transitions from the heavenly to the terrestrial. Some might argue that creatures in the celestial realm deserve reverence for God’s work while disparaging earthly beings, citing scorpions, reptiles, dragons, and various wild beasts, along with barren trees. The prophet reframes this perspective, expanding his discussion from another angle. Notice how he begins by omitting those creatures undeniably deemed good and beneficial through experience, like sheep, oxen, donkeys, and camels which serve us by bearing burdens, instead focusing on those creatures that seem less useful, such as dragons and the deep, impassable sea, as well as potentially harmful forces like fire, hail, snow, and frost. He notes barren trees, mountains, and desolate regions while bypassing fields and plains known for productive farming and fruitful harvests, instead mentioning elevated terrains and even reptiles. To comprehend this clearly, one must attend to his words.